2018-08-14T21:33:42ZProphet or Magician? : the debate surrounding Joseph Smith Jr.http://hdl.handle.net/10523/8245
Prophet or Magician? : the debate surrounding Joseph Smith Jr.
2003-08-23
Bennet, Morgan
Many authors have seen elements of Joseph Smith Jr.'s life, and early Mormonism in general to be of a magical nature. D. Michael Quinn, John L. Brooke and Lance Owens in particular have written much on the subject. There does indeed appear to be a lot that may be called 'magical' in the life of the Mormon prophet. However, the distinction between magic and religion is very fine, and at times the two seem almost inseparable. Many anthropologists have wrestled with the terms, including W. J. Goode, who believes magic and religion can be distinguished on a continuum, and gives eleven characteristics to apply to practices thought to be magical.
However, a distinction like this is determining whether the practices would be magic or religious to the outsider, from an etic perspective. It is also important to attempt to ascertain how the people involved see their practices. With regard to Joseph Smith Jr., this may be done by finding motives behind his actions, and locating any biblical antecedents, as he was strongly influenced and familiar with the Bible. It may be that while the practice looks magical, it has religious roots.
Many of Joseph Smith Jr.'s early practices do appear of a magical nature. However, throughout his life, Smith moved away from these practices to something more recognisably religious. At the end of his life, he was immersed in hermeticism, something which has magical elements but unable to be tested by something like Goode's characteristics.
By the time of Smith's death in 1844, he was recognisably a prophet to his people, as opposed to a hired 'money-digger.' He had created a new context with all the characteristics of a religion, and had moved away from any magical activity he may have been involved in earlier in his life.
2018-07-30T03:39:59ZSeeing is Believing: Revelation, Emotion, and Film Imageshttp://hdl.handle.net/10523/8114
Seeing is Believing: Revelation, Emotion, and Film Images
2018
Goodwin, Richard Vance
One of the most theologically interesting aspects of cinema is its apparent capacity to mediate revelation. While the primary agent of revelation is God, without whom revelation cannot happen, certain films seem to elicit claims of revelation more consistently than do other films. This project seeks to elucidate the relationship between revelation and film form, examining the stylistic, especially visual, features of films that commonly occasion purported experiences of revelation. Moreover, this project aims to offer an account of how formal strategies might be said to be conducive to revelatory experience without compromising the essential primacy of God’s agency in revelation.
This research is presented in two parts. Part One lays the theoretical foundations by examining revelation from several vantage points. The doctrine of general revelation speaks to how revelation may take place outside ecclesial contexts and without explicit reference to Jesus Christ, yet the dominant Protestant perspectives on the matter have been too pessimistic about sinful humanity’s capacity to rightly receive general revelation to allow for the possibility of revelation through film. Thus, a revised, pneumatologically oriented account of general revelation is offered, generous enough to accommodate the particular, affective experiences that often characterise film-mediated revelation but that have historically been overlooked in traditional formulations of the doctrine. I address the possibility of revelation specifically through film, assess empirical data on the phenomenon of spiritual or religious experience through film, and critically engage with an influential theory of film form with respect to viewers’ experiences of the Transcendent, “transcendental style”. A model of revelation based on Jacob’s divine encounter in Gen 28 is proposed, the “Bethel paradigm”, in which film form invites particular affective responses that guide the viewer’s attention to those aspects of the environment through which God reveals Godself.
Part Two consists of case studies of specific films, each one an exploration of visual and other stylistic strategies of films that seem to regularly elicit religious, even revelatory, experiences. Aside from the form, affective impact is also considered. The films analysed are Ordet and Silent Light (considered together) with a particular focus on lighting and wonder; 2001: A Space Odyssey with a particular focus on mise-en-scène and awe; and Magnolia with a particular focus on editing and connectedness. In each case, these concepts are considered with regard to possible resonances with theological tradition.
Though a study in revelation like this permits only provisional claims, the widely attested religious reception of the films examined in this study makes it plausible that some viewers have had experiences that could be categorised as revelatory. That certain films appear to elicit these sorts of responses more consistently than others suggests that there are objective factors that correlate with film-mediated revelation. The Bethel paradigm proposed in this thesis provides an account of revelation that gives space for consideration of film form as being conducive to revelatory experience while still preserving the essential primacy of God’s agency in revelation. It seems reasonable to suggest, therefore, that certain visual and other stylistic components may contribute towards providing the optimal conditions for revelation to be experienced.
2018-06-20T01:29:12ZLove Does Not Seek Its Own: Augustine, Economic Division, and the Formation of a Common Lifehttp://hdl.handle.net/10523/8053
Love Does Not Seek Its Own: Augustine, Economic Division, and the Formation of a Common Life
2018
Ryan, Jonathan David
This thesis arises out of contemporary concerns regarding the nature and formation of the church amidst economic inequality. What does it mean to be the church amidst an economically divided society? And how does God seek to form such a church?
Looking to Augustine of Hippo for guidance, I argue that the movement from private self-interest toward common love of God and neighbour is fundamental to the church’s formation and identity amidst contemporary contexts of economic inequality. In particular, I demonstrate the centrality of this theme in Augustine’s Sermons and his monastic instruction (principally the Rule), illustrating how it shapes his pastoral guidance on matters pertinent to economic division, including use of material resources, and attitudes toward rich and poor. In the Rule, Augustine directs the monastic community toward the love that “does not seek its own (1 Cor 13:5)” (Reg. 3: 5.2). This phrase succinctly expresses the nature of the love that Augustine tries to nurture among those in his care, whether in the monastery or the wider Christian community.
Although I focus especially on the Sermons, Augustine’s monastic instruction plays an important role in this thesis, for it clearly expresses Augustine’s vision of a common life, and includes practical instruction on matters of wealth and poverty within the community. By reading the Sermons alongside this monastic instruction, I advance our understanding of how Augustine’s vision of a common life is reflected in his pastoral guidance to the wider congregation, thus making a constructive contribution to existing scholarship.
In conclusion, reflecting on Augustine’s teaching, I consider the significance of this formational movement from private self-interest toward common love of God and neighbour for the contemporary church, and identify characteristics of the common life that the church can anticipate and hope for as members come to share in this transforming work.
2018-05-23T21:01:26ZAnglicanism and the Ephesians 4 Gifts: Towards a Leadership Model that Disciples and Equips the Church for Missionhttp://hdl.handle.net/10523/8017
Anglicanism and the Ephesians 4 Gifts: Towards a Leadership Model that Disciples and Equips the Church for Mission
2018
Dyer, Kaye
This research project has two aims; to look for evidence that Hirsch’s proposition that the five ministry gifts of Eph 4:11, the apostle, prophet, evangelist, pastor and teacher are needed to transition an institutional church to a missional church culture and to discover where the current leadership are on the journey of understanding, training and releasing these gifts. A mixed method approach was used. Thirteen ministry leaders, a combination of church leaders, diocesan ministry team and parachurch leaders were interviewed and historical documents were accessed.
The context of the research is the call in 2010 for the traditional Anglican churches in the Diocese of Nelson to transition from an institutional culture to a missional culture. With an increasing number of people in the community having no contact with a faith community, church growth principles no longer yielded the results they once did. A changing cultural context required a new approach.
It was found that attempts to revitalize the church without the generative gifts of apostle and prophet had limited success. The current research supports the hypothesis that the Eph 4 ministry gifts have meaningful and practical implications for shifting churches to a missional model. The pastor and teacher leadership model which served Christendom in the past is no longer sufficient to provide the kind of leadership required today. The more generative ministries of apostolic, prophetic and evangelistic people are needed to bring an outward focus, balance and renewed energy.
Overall the analysis suggested two key factors that would facilitate positive change. Firstly, that 3DM discipleship training is prioritised, especially with youth and younger adults, for mission and leadership will follow. Secondly, Nelson Diocese would benefit by being strategic in uncovering, encouraging and providing specialist training for the three overlooked ministries of apostle, prophet and evangelist, giving them equal honour and voice to what is currently enjoyed by teachers and pastors.
2018-04-15T20:55:09ZThe Supreme Σημεῖον of Jesus' Death-and-Resurrection in the Fourth Gospelhttp://hdl.handle.net/10523/7881
The Supreme Σημεῖον of Jesus' Death-and-Resurrection in the Fourth Gospel
2018
Vistar, Deolito
This thesis argues that Jesus’ death-and-resurrection is the supreme σημεῖον in the Fourth Gospel (FG). By focusing on the present text of the Gospel, without regard to questions of tradition and redaction, the above proposition is discussed and defended in three steps. Firstly, an analysis of the seventeen occurrences of σημεῖον in FG demonstrates that the word’s meaning and referent cannot be limited to the miraculous activity of Jesus. A Johannine σημεῖον pertains broadly to any deed of Jesus viewed from the perspective of its function of revealing Jesus as the divine Messiah and Son of God. In this context of broad meaning and reference, the crucifixion-and-resurrection – arguably the greatest complex deed of Jesus – is the supreme σημεῖον.
Secondly, an analysis of five important and significant Johannine themes –namely δόξα, ὕψωσις, ἔργον, ὥρα, and πίστις – lends strong support for the thesis. As regards δόξα, it is clear that the function of the σημεῖα is to reveal Jesus’ and the Father’s glory (2:11; 11:4, 40). This is precisely what the crucifixion-and-resurrection did supremely, so that the Fourth Evangelist (FE) can describe it as the glorification of the Son of Man (12:23). From this perspective, the cross-and-resurrection may be described as the supreme σημεῖον. As regards ὕψωσις, FE employs it to paradoxically describe the crucifixion as the exaltation of Jesus. Thus, it overlaps with δόξα. Part of the investigation of ὕψωσις is a brief consideration of σημαίνειν, which FE consistently and exclusively uses to refer to the manner of Jesus’ death (12:33; 18:32; cf. 21:19). In connection with the typological use of Num 21:8–9 in John 3:14, FE’s use of σημαίνειν appears to be a subtle indication of the view that the crucifixion is the supreme σημεῖον. As regards ἔργον, it is clear that the cross-and-resurrection is the consummation of Jesus’ ἔργον. On the basis of the overlap and near-equivalence of ἔργον and σημεῖον, it may be concluded that the cross-and-resurrection is also the culminating σημεῖον. As regards Jesus’ ὥρα, it describes the cross-and-resurrection as the “hour” of Jesus’ glorification and exaltation. The earlier σημεῖα announce (2:4) and precipitate (11:47–53) the emergence of Jesus’ ὥρα. Put differently, the earlier σημεῖα precipitate the arrival of the supreme σημεῖον of the cross-and-resurrection. Finally, as regards πίστις, the σημεῖα play a positive role for the faith of those who witness them and of the readers (2:11; 20:30–31). This is also a role of the cross-and-resurrection, as 19:35 and the post-resurrection narrative in John 20–21 attest. Overall, these five themes focus on the cross-and-resurrection, and in many important ways they project it as the supreme σημεῖον of Jesus in FG.
Thirdly, an analysis of five carefully chosen passages from the Gospel bolsters the thesis that Jesus’ death-and-resurrection is the supreme Johannine σημεῖον. The first passage, the temple incident pericope (2:13–22), is significant not only because it is the Johannine Jesus’ first appearance in Jerusalem during his public ministry, but also because it recounts the first demand for a σημεῖον in FG. Jesus’ deeply revelatory deed in the temple should have sufficed to indicate to the Ἰουδαῖοι that he is the true Messiah and Son of God. But in unbelief they not only fail to heed Jesus’ all-important message but also confront him with a demand for an authenticating σημεῖον. Jesus’ response consists in an allusion to his death-and-resurrrection as the true σημεῖον that will justify his attempt at regulating the temple worship.
The second passage, the feeding miracle and the Bread of Life discourse in John 6, is significant because it recounts the second demand for a σημεῖον in FG. The feeding miracle, with the dominant symbolic element of bread, should have sufficiently communicated to the Galileans that Jesus, who gives physical food, is ultimately the giver of eternal life. However, not only do the Galilean multitude fail to discern the message of the σημεῖον; they also (like their Jerusalem counterparts), in unbelief, demand Jesus to produce an authenticating σημεῖον. Jesus’ response, which is explicated in the ensuing discourse, is substantially the same as before: the true σημεῖον of his identity as the giver of life for the world is his death-and-resurrection. His sacrificial and salvific death is graphically described in verses 51c–58: Jesus’ flesh is true food and his blood true drink. Those who eat and drink of this food shall have eternal life now and shall be assured of full salvation on the last day. The resurrection of Jesus is included in the “ascent” of the Son of Man back to the Father in 6:62.
The third passage, the account of the raising of Lazarus in John 11, is significant in its pivotal role as the catalyst for the Sanhedrin’s official decision to put Jesus to death (vv. 47–53). In itself the raising of Lazarus is a σημεῖον pointing to the identity and role of Jesus as “the resurrection and the life” (vv. 25–26). In other words, it is a σημεῖον that signifies the greatest σημεῖον of the cross-and-resurrection. John 11 shows that Jesus’ task of giving life for Lazarus can be accomplished only at the cost of his own life. Jesus’ death is necessary if believers in him are to receive eternal life. But death itself is not a problem for Jesus, for just as he is able to raise Lazarus from the dead, he is also able to raise himself up from the dead (10:18). Thus, the raising of Lazarus points to the far greater reality of Jesus’ resurrection.
The fourth passage is 19:16–37, which recounts Jesus’ crucifixion and death. There are at least six aspects in this account that, individually and collectively, support the status of Jesus’ death as a σημεῖον. First, the crucifixion took place in explicit fulfillment of the scriptures, signifying that it was divinely ordained. Second, the crucifixion was the exaltation and enthronement of Jesus as the true King not just of the Ἰουδαῖοι but also of the world. Third, the crucifixion was the saving sacrifice of the true Lamb of God. Fourth, the crucifixion was the ground for the formation of a new community of those who believe. Fifth, the cross was the consummation of Jesus’ work as the divine Messiah and Son of God. Lastly, as the most important deed of Jesus and as the greatest of all the σημεῖα, the reality and significance of the cross is vouchsafed by the eyewitness testimony of the beloved disciple. All of these factors, of course, have meanings and significance other than in relation to the σημεῖα. But individually and collectively they establish the fact that the cross is not a disqualification of Jesus’ messianic claims. On the contrary, from FE’s post-resurrection perspective, the cross is the supreme σημεῖον of Jesus’ identity and role as the true Messiah, Son of God, and Saviour of the world.
The last passage is John 20, which recounts a catena of appearances of the risen Lord. These appearances, individually and collectively, establish for the witnesses and the readers the reality of Jesus’ resurrection. The fundamental point is that the one who was crucified is now alive again. Thus, the supreme σημεῖον is not the cross alone, viewed in isolation. Apart from the resurrection, the crucifixion cannot be a positive σημεῖον for Jesus. By the same token, the resurrection presupposes the death of Jesus. Together, they constitute the supreme Christological σημεῖον in FG.
2018-03-04T20:15:52ZYour Strength in Our Hearts: New Zealand Churchgoers in Midlifehttp://hdl.handle.net/10523/7820
Your Strength in Our Hearts: New Zealand Churchgoers in Midlife
2018
Shave, Anne Elise
Midlife is a period marked by transitions. Sudden or gradual changes in individuals’ circumstances and responsibilities can prove to be catalysts for personal growth and development. Re-evaluation of priorities and changes in faith may occur as people in midlife reflect on their lives and reassess their values, beliefs, achievements, desires and expectations. Midlife has the potential to be a time of rich discovery, exploration and spiritual growth. However, within the church in New Zealand this period of spiritual development receives relatively little attention. In many parishes the value of specific ministries to those in other stages of life – particularly to children, youth, young adults and the elderly – is readily accepted, but initiatives directly addressing the needs of people in midlife are less likely to exist, or even to be discussed. This project has sought to redress this situation by attending to the experiences and needs of churchgoers in midlife.
Qualitative interviews with people from three participant groups were conducted: twenty churchgoers aged between forty and sixty, from Presbyterian, Catholic and Anglican congregations; ten members of the clergy from the same denominations; and ten spiritual directors with clients in midlife. All participants described challenges and opportunities that had arisen for them in midlife, or that they had observed in members of their congregations or among their directees. Middle-aged Christians’ experiences of church were explored. The twenty churchgoers spoke about aspects of their church involvement that they valued and from which they derived support – including elements of worship services, fellowship with other Christians and participation in a range of small groups, ministries and programmes within and beyond their parishes – and also suggested ways in which the church might offer further support to people in midlife. Clergy and spiritual directors presented further insights into the pastoral and spiritual needs of Christians in this life stage, and identified specific challenges in attending to the issues raised. The desire for “something more” in life and in faith that often emerges at midlife was a recurring theme in these interviews. Denominational differences were noted, but were far outweighed by similarities in the perceptions and experiences of people from each of the three denominations included in this project.
Findings from the research revealed that churchgoers in midlife draw strength from their faith and support from the church, although many churchgoers in their forties and fifties find themselves somewhat overlooked, pastorally and spiritually. Midlife interviewees were actively involved in serving their parishes and their communities, and many had been proactive about seeking guidance and support for their own ongoing spiritual formation. The church can assist Christians in midlife to connect with God, connect with one another, and connect with the world by offering a range of corporate and individual worship opportunities, fostering relational depth within congregations, and equipping individuals with tools for their spiritual journey. Numerous possibilities that clergy and congregations could discuss and explore together have emerged from this research.
2018-01-22T03:39:48ZRevisiting the Babylonian Exile in Jeremiah 29: 1 -14: A Samoan La-tō Reading using an Oceanic Hermeneutichttp://hdl.handle.net/10523/7688
Revisiting the Babylonian Exile in Jeremiah 29: 1 -14: A Samoan La-tō Reading using an Oceanic Hermeneutic
2017
Ofo'ia, Numerator
This project explores the feasibility of a Samoan approach to the Judahites’ ‘exile,’ with particular reference to Jeremiah 29:1-14. The word ‘exile’ in the Hebrew Bible can imply discipline as an act of love, life, and hope rather than hatred and wrath. This positive interpretation challenges the dominant negative Samoan view of the Babylonian Exile, which was influenced by Pacific missionary pioneers and the tacit acceptance of the Bible in Samoa.
Specifically, this project will develop a la-tō (‘travel away from home’) perspective as an alternative reading approach, reflecting opportunity and hope that results from exploration. The project also raises concerns about apparent inaccuracies in the translation of the Samoan Bible that influence modern believers to be either victims of misinterpretation or silently to tolerate the limitations of the missionary translation.
Ideally, a la-tō approach is one that enables Samoan readers to engage with the Bible in light of their own contextual reality. By utilising this Oceanic, specifically Samoan, approach, this project re-visits the Babylonian Exile in order to view it through a Samoan lens.
2017-11-05T22:06:27ZArchaeology and the Itinerant Jesus: a historical inquiry into the Extent of Jesus' itinerancy in the northhttp://hdl.handle.net/10523/7675
Archaeology and the Itinerant Jesus: a historical inquiry into the Extent of Jesus' itinerancy in the north
2017
Lloyd, Jacqueline Anne
There is a general consensus among New Testament scholars that the historical Jesus was itinerant. Mark claims that Jesus travelled among the towns and villages of Galilee, preached in their synagogues, attracted the attention of large crowds, and journeyed through the surrounding regions. However, only a small number of settlements are mentioned by name, and Mark provides no clear itinerary of Jesus’ travels. Also, the summary statements of Jesus’ travels and many of the topographical references belong to Mark’s editorial material. Therefore, they are often interpreted as saying more about Mark and his community, than the historical Jesus. Consequently, there has been uncertainty as to the geographical extent of Jesus’ itinerant ministry, and the number of towns and villages he may have visited.
Yet in the last few decades archaeological surveys have discovered perhaps as many as 200 towns and villages in Galilee during the Early Roman period. Moreover, the material culture of these settlements indicates that the vast majority of the population at this time was Jewish. Drawing on literary sources and archaeology, this work explores Jesus’ itinerancy in the north. Focusing particularly on the summary statements and topographical references in Mark 1.14–8.30, it argues that Jesus’ itinerant ministry in the north was extensive and that Mark’s depictions of Jesus’ travels are historically plausible. Jesus probably visited many towns and villages of Galilee, preached in their synagogues, and attracted large crowds. Moreover, Jesus probably extended his ministry beyond Galilee to the regions round about because there were Jewish communities living in these regions also.
2017-11-01T20:26:24Z